Category Archives: Bible Study

These Three Are One (Part III)

The New Testament clearly teaches these facts: The Father is God (John 6:27; I Pet. 1:2). But Jesus is also identified as God (John 1:1-3; 20:28; cf. also, e.g., John 12:37-40; Is. 6:1-10). And the Holy Spirit is also identified as God (Acts 5:3,4; II Cor. 3:17; cf. Psalm 139:7). However, the Father is never identified with Jesus or the Holy Spirit, nor is Jesus ever identified with either the Father or the Holy Spirit, nor is the Holy Spirit ever identified with either the Father or the Son.1 There are three divine Persons in one God. This is what the Bible teaches, though we may not fully comprehend it.

No analogy is ever perfect but when I think of ways to explain the relationship of the three Persons of the Godhead I think of few analogies. First, I think of a triangle. A triangle consists of three sides, three vertices (the points at which the sides meet) and three angles. If you do not have these three parts, you do not have a triangle. Yet, they make up only one triangle. Another analogy that is often used is an egg. An egg has three parts: The shell, the white and the yoke. The three parts make up only one egg, yet each part is the egg. You cook the yolk and not the shell, but you still say you cooked an egg. Another analogy might be a musical chord. A chord consists of three distinct notes that harmonize to create one unified sound. Each note is fully present, yet together they form a single musical entity. Finally, I think of our own human nature. We have a body, soul and spirit. We are a triad, as it were. In fact, we are created in the image of God. Now none of these analogies are perfect because the triune Godhead is unique, but they do help to visualize in our own minds what can be very difficult concept to grasp, namely, God’s triune nature.

The best thing we can do is to look at the scriptures which either explicitly state or are consistent with the verses given above. Let’s begin with Jesus’ baptism. The Bible tells us that Jesus approached John the Baptist to be baptized (Matt. 3). Immediately after He was baptized, as He was stepping up out of the water (Mark 1:10), the heavens opened and the Spirit of God descended in a bodily shape like a dove and the voice of God spoke from Heaven, saying, This is my Beloved Son, in Whom I am well pleased (Matt. 3:16,17). There are three distinct Persons in this account. There is the Father, the Spirit, appearing as a dove, and, Jesus. They are in three, separate locations. The Father is in Heaven. The Son is in the Jordan river and the Spirit is moving from Heaven to where the Son is. The Father speaks from Heaven identifying Jesus as His Son, in Whom He is well pleased. The Holy Spirit is seen descending and lighting upon Jesus and remaining there, thus indicating His distinction from the Son (John 1:33).

Another instance worthy of note, is the Great Commission. In giving the great commission (Matt. 28:18-20), Jesus commanded baptism. Notice how Jesus expressed this command. “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:18-20). Jesus commanded baptism on the authority of the Father, the Son and the Holy Spirit. In doing this, Jesus placed the Son and the Spirit on an equal level of authority with the Father.

When we think of the nature of the Spirit described in the scriptures, we should realize that the Spirit has “personhood.” That is, He has traits that indicates He is an individual with will, rationality and feelings. The Holy Spirit is always spoken of as an He, not an it. The Holy Spirit can be grieved (Eph. 4:30), He has the potential of being lied to (Acts 5:3), He can be vexed (Is. 63:10), He has intention and is responsive to human action (Is. 63:10), He speaks (Acts 13:2), He teaches (John 14:26), He testifies (John 15:26), He strives (Gen. 6:3), He commands (Acts 8:28), He intercedes (Rom. 8:26), He sends workers (Acts 13:4), He calls (Rev. 22:17), and He works (I Cor. 12:11), etc. We will delve more into the nature of the Spirit at a later time in greater depth but for now it is important to note that He is not a force, but a person, separate from the Father, yet God. He has all the attributes of deity, including omnipotence (Luke 1:35; Rom. 15:19 ), omnipresence (Ps. 139:7-13) and omniscience (I Cor. 2:10 ), just as does the Father and Son.

Jesus stated that when He went back to the Father, that the Holy Spirit would be sent to the apostles. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26). This statement of Jesus’ clearly identifies three Persons of equal divine status but with different work. After Jesus completed His work here and He returned to the Father, He would send the Spirit of Truth from the Father to the apostles. The Spirit would then testify of Jesus to and through the apostles (John14:26:16:3, etc).

Another instance of the triune nature of the Godhead being mentioned is found in Paul’s three-fold blessing in II Cor. 13:14. Much like the three-fold formulas found in the Old Testament discussed in a previous installment, Paul includes all three Persons of the Godhead in his blessing. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Corinthians 13:14). In this three-fold formula, Paul places each of the three on an equal footing while differentiating their separate works.

John’s symbolic description of God’s throne in the Revelation also gives a glimpse of the triune nature of God. In this vision, John saw One that sat on a glorious, heavenly throne (4:2). This is presumably God, the Father. Before the throne were seven lamps, which are said to be the seven Spirits of God (4:5). This is a symbolic way of representing the Holy Spirit. Also in the midst of the throne stood a lamb as if it had been slain (5:6) which is an obvious reference to the Son (Is. 53; John 1:36; I Pet. 1:19,20; Heb. 12:2, etc.). So we have in John’s vision all three Persons of the Godhead symbolically represented. Furthermore, we have the three-fold praise directed toward the throne, Holy, Holy, Holy (4:8).

Besides these texts there are many other passages which reference all three Persons of the Godhead in some way. This site lists 58 Triadic passages and answers some objections to them. There are other sites which provide passages which support the triune nature of God. It is a doctrine clearly taught in scripture, but it is not always easy to grasp all that it entails.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” (I John 5:7).

Eric L. Padgett

Endnotes

  1. There are certain exceptions to this (Is. 9:6, e.g.) but they do negate the overall tenor of this point, that the divine Persons of the Godhead are separate from each other while all being God. Each of those passages need to be examined more closely and independently to understand them more fully.

The Lord, He is God

There is one and only one true and living God. This is explicitly taught in the Scriptures.

Isaiah consistently and often affirms this most important truth. Isaiah wrote, “O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou has made heaven and earth…Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only” (Isaiah 37:16,20). Again he writes, “To whom will ye liken God? Or what likeness will ye compare unto Him” (Isaiah 40:18). And again, “To whom then will ye liken me, or shall I be equal? saith the Holy One” (Isaiah 40:25). Yet again, Isaiah affirms there is only one God: “I am the LORD, and there is none else, there is no God beside me” (Isaiah 45:5). Once more, he writes, “…there is no God else beside me; a just God and a Saviour; there is none beside me” (Isaiah 45:21). With a most powerful declaration of God’s singularity, Isaiah records the words of the Lord: “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any” (Isaiah 44:6-8). “Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no savior” (Isaiah 43:10,l1). Finally, “For I am God, and there is none else; I am God, and there is none like me” (Isaiah 46:9).

Moses affirmed the same truth: “Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him” (Deut 4:35,39). Again, “See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand” (Deut. 32:39). King David affirmed, “Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears” (II Samuel 7:22; I Chron. 17:20; Psalm 18:31; Psalm 86:10). His son Solomon wanted all the people of the earth to know that “the LORD is God, and that there is none else” (I Kings 8:60). Jeremiah taught that there is none like the Lord, Who is the true and living God (Jer. 10:6, 10). Namaan confessed that “Behold, now I know that there is no God in all the earth, but in Israel” (II Kings 5:15). Hezekiah stated that “thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth” (II Kings 19:15). The Levites acknowledge that “Thou, even Thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee” (Nehemiah 9:6). The prophets Hoshea, Joel and Zachariah all affirmed that there is but one Lord over all the earth (Hosea 13:4; Joel 2:27; Zechariah 14:9).

In the New Testament, Paul adamantly affirmed “There is one God…” (I Tim. 2:5). He wrote, “As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many), But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (I Corinthians 8:4-6). Paul was condemned by the craftsmen almost throughout all Asia who made silver shrines to the pagan goddess Diana because their craft was in jeopardy by his teaching. Paul had persuaded and turned away much people, saying that there be no gods, which are made with hands (Acts 19:26). James affirmed that there was but one God and that the demons also know this (James 2:19). Paul and Jude agree that He is the only wise God (I Tim. 1:17; Jude 25).

Furthermore, Paul said that God is not only the God of the Jews but of all others, as well, so, he affirms, it is God that justifies (Rom. 3:29,30). Therefore, the same Lord is over all (Rom. 10:12). The scribes acknowledged that “there is one God; and there is none other but he” (Mark 12:32). Jesus said that Jehovah is the “only true God” (John 17:3). Paul once again affirmed there is one God and Father of all (Eph. 4:6).

Contrasting the True and Living God with idols, the Psalmist says “Their idols are silver and gold, the work of men’s hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not: They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them” (Psalm 115:4-8). They are all fake gods, made up gods, no gods at all but the figment of man’s vivid imagination. Jeremiah said, “Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, the work of errors: in the time of their visitation they shall perish.” (Jer. 51:17,18).

One of the most powerful demonstrations that there are no gods other than Jehovah, the true and living God, was when Elijah challenge the prophets of Baal (I Kings 18). Elijah “came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him” (I Kings 18:21). He then proposed a challenge, let the true God answer by fire. The prophets of Baal called upon their god, “O Baal hear us. But there was no voice nor any that answered” (I Kings 18:26). “And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked” (I Kings 18:27). In truth, there was no such god as Baal. “They cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded” (I Kings 18:28,29). Then Elijah dowsed the sacrifice to Jehovah with water and cried “Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench” (I Kings 18:37-38). “And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God” (I Kings 18:39).

So scripturally, there can be no doubt. There is only one God. Only one true and living God. All other “gods” are false gods, or no gods at all. They are the creations of man’s imagination, made from wood and stone and are lifeless and heartless. They are created to validate man’s lusts and desires for power. They are powerless apart from the threats of their creators. They are created by man but the true and living God created man.

And logically, the same argument can be made. God, by definition, is the supreme being. There cannot be multiple supreme beings in the sense of an omnipotent, omniscient, omnipresent God. The cosmological argument demands an uncaused First Cause, not first causes. Even the Greek and Roman pantheons produced a more dominant god, in Zeus and Jupiter. While they are not supreme in any way near the Biblical sense, their status denotes the need for a superior authority. Indeed, there must be an ultimate authority for there to be morality. If there were multiple “supreme” gods, then there could be multiple moral “truths,” which would entail logical contradiction and morality would be merely the whim of some arbitrary feeling or demand of a set of conflicting dictates from an undetermined set of powerful beings. Many questions would be unanswered. There is no logical way to harmonize a pantheon of powerful beings with the order of the universe or the philosophical order of the Supreme being of Judeao-Christian scriptures.

There is but one answer to all these questions and that is…

The Lord, He is God

Eric L. Padgett

Theophany

The Bible clearly teaches that no man has seen God at any time (John 1:18). He is the invisible God (Col. 1:15). It is to be anathema to attempt to make an image of Him (Ex. 20:4), for God is a Spirit and His worship must be in spirit (John 4:24). Out of the fire on Mt. Horeb, God spoke with a voice but did not appear in any form (Deut. 4:12). Just as He presented no image of Himself, God prohibited the making of any graven images (Deut. 4:15,6). He transcends mortal man infinitely in every way. He dwells in the light that no man can approach unto and Whom no man has seen nor can see (I Tim. 6:16). Indeed, no man can see Him and live (Ex. 33:20). His Presence must be too overwhelming to observed by mortal man. In this sense, God is transcendent and unapproachable by man, or any other creature, for He is infinitely higher than His creation.

But, we have also seen that God is immanent, that is, that He is both omnipresent in His creation and reigns over all creation from His throne in Heaven. He is not far from every one of us (Acts 17:27). Ultimately, God has spoken to us in these last days by His Son (Heb. 1:1-3). God came down to man in the person of Jesus of Nazareth. He was Emmanuel, or God with us (Matt. 1:23). He was the child that was born who was called Wonderful, Counsellor, Mighty God, Everlasting Father and Prince of Peace (Is. 9:6). In Him dwelt all the fulness of the Godhead bodily (Col. 2:9). We will discuss this in more detail in a later installment.

But before the Incarnation, God manifested Himself in the world in visible forms at various times (Heb. 1:1). These appearances were dramatic, direct, physical revelations of God’s presence, character, and will. They often marked pivotal moments in biblical history, reinforcing divine authority and guiding God’s people. These appearances are known as “theophanies,” (“theo” – God; “phaino” – appear).

Theophanies can be of various kinds. Some suggest there are upward of fifty theophanic appearances in both the Old and New Testaments. But this is on the high side because it includes God’s appearances in dreams and visions, which, strictly speaking, are not physical appearances of God and do not fit the general definition of a theophany. God has appeared in non-human form, such as in fire and clouds and storms (Ex. 3, 19). He has also appeared in human form, as when He wrestled with Jacob (Gen. 32). God also appeared to man in audible utterances, as in Elijah’s still, small voice (I Kings 19:12,13). In each case, God’s Presence was revealed in a physical manifestation of some kind. They were not apparitions or projections. They were real, physical appearances of God, in some form, in the world.

Theophanies are powerful moments where God makes Himself known in unmistakable ways, shaping the faith and understanding of His people. These appearances reveal God’s nature and provide glimpses into God’s attributes, such as holiness (Isaiah 6), power (Exodus 19), and mercy (Genesis 18). Theophanies in the Old Testament anticipate the ultimate revelation of God in Jesus Christ, who is the permanent manifestation of God among humanity (John 14:9). God also appeared to lead His people, such as in the pillar of cloud and fire during the Exodus (Exodus 14:19-20) and the Rock that followed them (I Cor. 10:4). Then again, some theophanies demonstrate divine judgment, like God’s appearance in a storm at Mount Sinai (Exodus 19).

These appearances do not conflict with the fact that no man has seen God at any time (John 1:18). Each manifestation presents God in a mediated form. Moses, for instance, saw only God’s hinder parts, a term whose full meaning may not be fully known (Ex. 33:32,33). God’s face was not seen (Ex. 32:23). In other words, Moses had a very extraordinary, but yet, limited, view of God. God’s face often stands for His special, providential Presence. The Hebrew word “panim” and the Greek “prosopon” are frequently used to convey relationship not position. A special Jewish blessing was the statement “The Lord make His face shine upon you and be gracious to you” (Num. 6:24-26). It simply meant that God was showing His favor, grace, and benevolence toward His people. Again, Deuteronomy 31:17: “I will hide My face from them, and they will be destroyed.” This simply meant that God was going to sit in judgment on them.

Many of these theophanies are also Christophanies. A Christophany is the actual appearance of the second Person of the Godhead in the world in some material or physical way. I say many, but not all. When the Father said from Heaven “This is My beloved Son” He was distinct from the Son present on earth. However, many Old Testament appearances, such as the Angel of the Lord, the fourth figure in the fiery furnace, or the man wrestling Jacob, strongly suggest that they were manifestations of the pre-incarnate Christ. These Christophanies serve as veiled revelations of God’s presence while maintaining the truth that no man has seen the Father in His full essence.

The study of Theophanies and Christophanies reveals the gracious manner in which God has chosen to make Himself known throughout history. Though He dwells in unapproachable light and remains unseen in His full essence, He has entered the world in forms that humanity could engage with and understand. These divine appearances prepared the way for the ultimate revelation in Christ, in whom the fullness of Godhead dwelt bodily (Colossians 2:9). Through Him, God is not only revealed but approachable, bridging the gap between His infinite transcendence and His intimate presence.

Eric L. Padgett

God Is in Heaven

While the Bible and reason teach that God is omnipresent, the Bible and reason just as clearly teach that God also resides in heaven. The Bible is very clear about this.

Jesus taught us to pray by saying, “Our Father, which art in heaven…” (Matt. 6:9). In this simple statement, He clearly affirms that the first Person of Godhead, the Father, resides in Heaven. Several things need to be addressed in this connection. First, this post assumes the triune nature of God. That is, that God is three Persons in One God, God the Father, God the Son, and God the Holy Spirit. This topic will be addressed in another post, but for our purposes here, it will be assumed as correct. Second, while the Father is in Heaven on His Throne, the second and third Persons of the Godhead may be elsewhere. For instance, in Jesus’ baptism, the Father spoke from Heaven, the Holy Spirit descended in the form of a dove and Jesus was in the Jordan being baptized. Thus, while in some sense God’s Presence is everywhere, as we have seen, the Person of the Father was in Heaven on His throne.

When Jacob went out from his father unto Haran, he came to a certain place where he pillowed his head upon some stones (Gen. 28:10,11). In a vision from God, he dreamed there of a ladder whose top reached to Heaven and the angels of God were ascending and descending upon it (v.12). But above the ladder was Jehovah (v13). Jacob said, “How dreadful is this place. This is none other than the house of God, and this is the gate of heaven” (v17). Heaven, then, in Jacob’s view, in the Biblical view, was the House of God.

When Solomon prayed at the dedication of the Temple he had built as a “house of habitation” for God (II Chron. 6:2), He made clear that God’s actual dwelling place is in Heaven (II Chron. 6:39). On multiple occasions Solomon would say of God, “Then hear Thou from Heaven” (6: 23, 25, 27, 35) which he would call “Thy dwelling place” (6:21, 30, 33, 39). During Hezekiah’s day, it is said the prayer of the children of Israel was heard and that it went up to Heaven, to His holy dwelling place (II Chron. 30:27). Isaiah said that God dwells in the high and holy place (Is. 57:15). Every time we read of Heaven, it is always spoken of as being upward.

The following is a list of passages which refer to Heaven in some form as God’s dwelling place:

Gen. 28:17- This is the House of God, the gate of Heaven
II Chron. 6:39 – Heaven Thy dwelling place
II Chron. 30:27 – Holy dwelling place, even Heaven
Psalms 123:1 – Dwellest in the heavens
Is. 57:15 – Dwell in the high and holy place
Is. 63:15 – Heaven is called the habitation of the holiness and glory of God
Matt. 23:9 – Your Father in heaven
II Chron. 20:6 – God in heaven
Psalm 115:3 – Our God is in the heavens
Is. 66:1 – Heaven is the place of His rest
Gen. 21:17 – Angel of God called out of heaven
Gen. 24:3 – The Lord, the God of Heaven
Gen. 24:7 – Lord God of Heaven
Josh. 2:11 – He is God in Heaven
II Chron. 36:23 – Lord God of Heaven – Ezra 1:2
Ezra 5:12 – God of Heaven – (6:9,10; 7:12, 21,23; Neh. 1:4,5; 2:4,20; Psalm 136:26; Dan. 2:18,19,37,44; John 1:9; Rev. 11:3;16:11)
Job 22:12 – God is in the height of heaven
Psalm 14:2; 53:2 – God looked down from Heaven
Psalm 57:3 – He shall send from Heaven
Psalm 80:14 – God look down from heaven and visit
Eccl. 5:2 – God is in Heaven
Is. 14:13 – satan said I will ascend into heaven and exalt my throne above the stars of God
Dan. 2:28 – God in Heaven (Matt. 22:30)
Dan. 5:23 – Lord of Heaven
Matt. 23:20 – He that swears by heaven swears by the throne of God and Him that sits thereon
Mark 16:19 – In heaven is the right hand of God
Acts 7:55 – Looked into Heaven, saw the glory of God, and Jesus standing on the right hand of God
Rom. 1:18 – Wrath of God is revealed from Heaven
I Thess. 4:16 – Lord Himself shall descend from Heaven
Heb. 9:24 – Jesus went into Heaven itself to appear in the presence of God for us
I Pet. 3:22 – Is gone into Heaven and is on the right hand of God
Rev. 3:12 – New Jerusalem comes down from God out of Heaven
Rev. 20:9 – Came down from God out of Heaven- Rev. 21:2
Rev. 21:10 – Out of Heaven from God

A distinction needs to be made between the various uses of Heaven in the Bible. The word “Heaven” is used in a least three ways. Heaven is used, first of all, in reference to the atmosphere surrounding the earth (Gen. 1:20; Psalm 104:12). Then it is used of the place where the stars are, the universe (Gen. 1:14,15; Psalm 19:1). But Heaven is also used of where God resides (II Cor. 12:2; II Chron. 6:39). It is in the third sense that we are speaking about now. Sometimes, however, the other two heavens are used interchangeably with God’s place of dwelling (e.g., Psalm 103:19 – The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all).

God is a spirit (John 4:24). A spirit does not have flesh and bones (Luke 24:39), but a spirit may at least have a body or form (I Cor 15:44; cf. Ex. 33:23). His Presence is everywhere, but His Person resides in Heaven, the third Heaven, where He sits upon His throne, a representation of His sovereignty and rule. God exists and resides somewhere outside and superior to the created, material universe, in some sense as Spirit and where ever that “place” is, is Heaven. Heaven, then, is the eternal realm of God’s personal presence, inseparable from His eternal existence.

The Bible repeatedly affirms that while God’s Presence pervades all creation, He Personally dwells in Heaven. Scripture portrays Heaven as the seat of His throne, the realm of His glory, and the place from which He engages with His creation in a personal way. Understanding the distinction between His Presence and His Person, strengthens our comprehension of God’s nature–He is both transcendent over the universe and imminent in His interaction with His people (Acts 17:27,28). As we grasp this truth, we are invited to approach Him with reverence, recognizing that His throne in heaven is not a limitation of His being but an expression of His divine order and majesty (Heb. 10:19-22).

Eric L. Padgett

God’s Omnipresence

The Bible also teaches that God is omnipresent, or is everywhere. But, like omniscience and omnipotence, God’s omnipresence is a very complex concept, especially for the finite human mind to grasp. As we try to understand this concept, let us start with clear affirmations of scripture and develop it from there. While the affirmations are clear, they may be, at times, very complex, as you would expect, when discussing the nature of God. In dealing with this question, we must address the very Nature of God’s being.

First of all, consider Psalms 139:7-11. David affirms that he could not go anywhere and escape the Presence of God. David uses the extreme opposites of heaven and Sheol (the realm of the dead) to affirm God’s omnipresence. Whether ascending to the heights of heaven or descending to the depths of Sheol, God’s presence remains inescapable. While other scriptures provide further nuance, this passage strongly affirms that God’s Presence reaches everywhere. Barring any qualifying statements from other scriptures, we must take this as literal. Also, note that God’s Presence is equated with His Spirit. Being unable to hide from His Presence means we are unable to hide from His Spirit. David further says that God is in the uttermost in part of the sea. Darkness cannot hide one from God because darkness and light are both the same to God. God’s face, His Presence is literally everywhere.

Another clear passage defining the omnipresence of God is Jer. 23:23,24. Here the prophet says God asks man this question, “Can any hide himself in secret places that I shall not see him?” It is a rhetorical question and the answer is obvious: None can hide from God. Just as in the previous passage, God sees all and knows all. But a new element has been added here. God says, “Do not I fill heaven and earth?” So, God is not only present in every place, but He “fills” heaven and earth. This cannot be said of any man or any other being. Every man, every other being, is somewhere in time and space. We fill only a certain cubic area of space during any given time. But God, in some way, “fills” heaven and earth, “heaven and earth” being an expression encompassing all of creation. In some sense God fills up every part of creation. He is not limited by physical space, but rather His presence permeates all things.

This statement, that God fills heaven and earth, suggests some more very important questions. Some of these will be addressed in the next installment, but for now we continue with the plain affirmations of scripture. Another passage dealing with God’s omnipresence is found in Solomon’s building of the temple. Solomon asked, upon the occasion of the dedication of the Temple, this question: “But will God indeed dwell on the earth?” The answer is obvious and there is a sense in which God cannot be contained on the earth and the temple that Solomon built certainly could not contain God. Solomon continues with this observation and declares, “Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (I Kings 8:27).

This later statement that even the heaven of heavens cannot contain God is more than significant. It is generally believed that “the heaven of heavens” is a reference to the place where God abides. And yet it is stated here that even that place cannot contain God! What an astounding statement! The place where God abides, is in some sense inadequate to contain God. This truly demonstrates God’s omnipresence. More about this later.

In his address to the Athenians on Mars Hill, the apostle Paul touched upon God’s omnipresence. Some historians said it was easier to see a god than a man on the streets of Athens because they had a god for everything. Paul explained to them the God they didn’t know, the true and living God, and he said of God that He does not dwell in temples made with men’s hands (Acts 17:24), agreeing with Solomon’s statement about the temple. He further states that God is not far from every one of us for in Him we live and move and have our being (Acts 17:27,28). There is a sense in which all of creation is “in Him.” This later statement is worthy of much deeper study but it is enough to know here that we are in Him because He fills His creation.

Beyond just the plain scriptural declarations of God’s omnipresence are the deductions that can be drawn from His creative power. God made all things by fiat. He merely spoke all things into existence (Psalm 148:5). In some basic sense, all things owe their existence to God, deriving their being from His creative power while remaining distinct from His essence. God breathed and spoke and we became. We exist because He is. Through His divine word and breath, God brought all things into existence. We exist because He wills and sustains our being. I believe that everything derives its reality from God but remains metaphysically distinct from Him. I am not affirming pantheism or panentheism in any form, at least that is not my intention, but only that all things are dependent on and are derived from God’s power (Col. 1:16; Heb. 1:3). God created all things ex nihilo, out of nothing, but that creation was powered by the breathe of God. If God continues to uphold all things by the word of His power, then they are in some sense touched by Him and if they are touched by Him then He is present with them, everywhere, in some sense. But while God is closely connected to His creation, He is also transcendent. We will discuss this in a future installment.

This concept of God’s omnipresence is a deep well from which to draw. It’s entirely possible that I am not as clear as I need to be, especially in the previous paragraph. Its entirely possible that no one can be as clear as they need to be discussing this topic since God’s nature is far beyond our finite mind’s ability to fully understand. I pray that what I have written will not mislead or teach anything contrary to the truth. But I hope it gives us an appreciation for God’s infinite Presence, His omnipresence.

Eric L. Padgett

Read The Bible Through This Year

Bible study is not just reading the Bible. Bible study is much more. In effective Bible study, you must study the whole literary landscape associated with the particular passage under study. This involves understanding the immediate and greater contexts. It involves understanding who is doing the writing and for whom it is written. We must understand the kind of literature and the purpose of the writing. It involves understanding why this particular work was written. The historical context is important and lexical definitions can play a very important role. There is much, much more. I only mean to point out that Bible study is very much a matter of work, it is an intellectual endeavor that far too many people pass over lightly.

Again, Bible study is not just reading the Bible. However, that doesn’t mean that reading the Bible isn’t important in and of itself. Reading the Bible daily, or consistently, apart from studying the Bible, is important because it lays the foundation of good Bible study. First, reading the Bible regularly provides one with a host of wonderful and powerful stories to delve into and that help establish doctrinal truths. The Bible is full of historical accounts of God’s people that help to establish the importance of things like faith and trust. Paul said that whatsoever things that were written afore time were written for our learning, that we through patience and comfort of the scriptures might have hope (Rom. 15:4).

Reading the Bible also facilitates memory. By reading these stories over and over again, they stick in our memory. Key phrases will stick in our minds and will readily come to the forefront as we face daily obstacles to living the Christian life. “Thy word have I hid in my heart that I might not sin against Thee” (Psalm 119:11). Memorizing God’s word is not just the responsibility of the preacher, it is the responsibility of every faithful chid of God.

Reading the Bible is also exciting. There are no better stories in all the world than in the Bible. The Creation, Cain and Abel, Noah and the flood, Abraham, Joseph, David, Peter and Paul, and the list goes on and on. These stories touch on themes that address every aspect of our lives and nature. They are universal stories that address human nature and man’s place in the world. He who has these stories at his mental disposal has not only a much richer knowledge of God’s word, but a much richer understanding of life.

For these reasons and more I encourage you to read the Bible through this year. In our weekly newsletter, we have a plan to read the Bible through and there is always also in the newsletter a question associated with the text. If you chose not to use the plan in the newsletter, I still encourage you to read the Bible through. You will not regret it

In Christ and for the Faith,
Eric

ELISHA

For the miracles they commanded, the history of Elijah and Elisha is like no other in the Bible, except for New Testament times, when miracles were given to confirm the word of the apostles and other inspired men. The miracles performed for Moses and Joshua were also impressive, but were in many ways detached from the persons, themselves. The crossing of the Jordan by Elijah and Elisha was, no doubt, to remind us that these men were possessed of divine authority, as well. Many of their other miracles also pointed to the power of the coming Christ.

While in a cave in Horeb, Elijah was commanded by God to anoint one Elisha, the son of Shaphat, to take upon him the mantle of prophet in Elijah’s stead (I Kings 19:19). This is the first we hear of Elisha in the Bible. We do not know if Elijah had known Elisha before this command or not but it is nearly certain that Elisha, along with most others of the northern kingdom, knew of Elijah, for he understands the meaning and seriousness of being called by this great prophet.

Elijah then travels some 150 miles from Horeb to Abelmeholah to find Elisha, the man that God would have replace him, plowing a field with twelve yoke of oxen (I Kings 19:19). Many commentators have remarked that this shows that Elisha must have been a man of wealth to have at least twelve yoke of oxen, and to be able to have that many hired servants to work them. Others have said that this does not necessarily indicate wealth, for often those in the east work together. However, the Text tells us that Elisha “left the oxen,” showing that those mentioned were the ones he left (I Kings 19:20). Furthermore, he was able to take a yoke of oxen and kill them for a feast for the people. That would have been an expensive proposition for a poor man. It must have been equally expensive for him to walk away from it all to follow his God.

And while there is no indication that Elisha had been previously enrolled in any school of the prophets, the Lord chose him undoubtedly because he possessed the qualities needed to fulfill God’s purposes. Elijah had been a man who lived away from civilization, comfortable in caves and deserts, and only made his appearance when there was need to confront the sinner. Kings trembled at his strong and fearless revelations from God. But Elisha was a man with culture who embraced the city. He had a home and previously, at least, had a business. He seems to have had influence with the king and captain of the host (II Kings 4:13).

Despite their external differences, Elisha seems to have had a very close relationship with the prophet Elijah subsequent to his calling by the latter. Before following Elijah, Elisha only bade farewell to his family and friends with a great feast, but then left to follow Elijah, just as the apostles would later forsake all and follow Christ (Matt. 10:28). Commentators have suggested that the casting of the mantle by Elijah on Elisha’s shoulders, not only identified him as Elijah’s successor, but also identified him as his adopted son, a view somewhat supported by Elisha’s own words at Elijah’s translation (II Kings 2:12). When we leave all and follow Him, we, too, are adopted into the family of God (Gal. 4:1-8).

Not much is mentioned of their time together. We know that Elisha “ministered” unto Elijah (I Kings 19:21). The sons of the prophets refer to Elijah as Elisha’s “master” (II Kings 2:3). The servants of the king of Judah knew Elisha as the man which “poured water on the hands of Elijah” (II Kings 3:11). When it was known that Elijah would be leaving, Elisha personally vowed to stay with Elijah till the end. “As thy soul liveth,” he said, “I will not leave thee” (II Kings 2:2).

Before Elijah was taken up, he asked Elisha if there was anything he could do for him (II Kings 2:9). Elisha’s request was a hard one: “Let a double portion of thy spirit be upon me” (II Kings 2:9). Elijah could not guarantee that request would be granted for only God could do it, but Elijah promised that if God was going to grant it, he would know it for he would see him taken away (II Kings 2:10). The request for a double portion of the spirit of Elijah was not a selfish request at all but a recognition of the greatness of Elijah. Elisha felt he would need a double portion in order to measure up to the work set before him.

The Inspired Record provides more accounts of the miracles of Elisha than of Elijah. Elisha had asked for a double portion of Elijah’s spirit. By most accounts, the Bible records eight miracles for Elijah and sixteen for Elisha. Though all of them are important, only one miracle of Elisha is mentioned in the New Testament and that by our Lord (Luke 4:27). It was a reference to the cleansing of Naaman by washing in the Jordan. That washing typified the washing of regeneration under the New Covenant, namely baptism (Tit. 3:5; Rom. 6:4).

Eric L. Padgett

DAVID

He was the youngest boy in his family, this young shepherd from Bethlehem (I Sam.16:11). As a shepherd keeping his father’s flocks, living out in the sun and under the stars, he experienced the fullness and wonders of nature. He loved to compose poetry and sing music and many times his works spoke of the world he experienced (e.g., Psalm 29, 19, 8). He was brave. He fought with a lion and a bear to protect his father’s flocks because he was passionate about whatever he did (I Sam. 17:34-36). He had the blessing (or maybe the curse) of being a good looking young lad (I Sam. 16:12,18) and he easily made friends with all whom he came in contact.

When Samuel first met him, he was not physically the man he would later become, but his heart was already far advanced of his body. When the Lord had sent Samuel to the house of Jesse to anoint the new king, he thought he had found him when he saw Eliab, David’s oldest brother. He said, “Surely the Lord’s anointed is before Him” (I Sam. 16:6). He judged Eliab’s physical stature to be the measure of a good king. But God told him not to look on his countenance, nor the height of his stature, nor his outward appearance, for the Lord looked on his heart (I Sam. 16:7). God chose David to be king because he was “a man after His own heart” (I Sam. 13:14).

Even as a youth David had an unusual zeal for the things of God. His three oldest brothers, Eliab, Abinadab and Shammah had followed king Saul to battle (perhaps because they were conscripted – I Sam. 14:52). When David was charged by his father to take provisions to their captain, he heard Goliath of Gath defy the armies of the Living God and challenge one of them to a battle to the death to determine the fate of the rest. David instantly said to those that would listen, “Who is this uncircumcised Philistine, that he should defy the armies of the living God?” (I Sam. 17:26)! All other men, including king Saul, who literally stood head and shoulders above the rest in Israel, fled when they heard the Gittite and were afraid (I Sam. 17:11). But not David!

When the news of David’s comments made it’s way to the tent of King Saul, he had to see him. He quickly brought this young man, who had earlier played the harp to soothe Saul’s fragile nerves, in to his tent to examine him (I Sam. 16:22,23). David boldly told him, “Let no man’s heart fail because of him; thy servant will go and fight with this Philistine” (I Sam. 17:32)! To his brothers, this might have been boasting from a naughty heart, but in reality it was genuine courage from a heart of faith. To Saul, the great warrior, it might have been an outrageous claim and even a little insulting. But it was sincere and true. David believed that God would make Goliath just like the lion and the bear–dead (I Sam. 17:37). And He did.

David tried the armor which Saul offered him but it was no use. David said he could not wear them because he had not proved them. Saul was a full grown man who stood head and shoulders above every other man in Israel. David was not yet grown into the man he would become. Had the situation not been so grave, it must have been rather amusing to see David place a helmet on his head that was too large or try to walk in greaves that hindered his efforts. Saul’s armor was no good to David and against a spear the size of weaver’s beam with a head that weighed 600 shekels of iron it would have proved ineffective anyway. David already had a greater shield than that of Saul (e.g., Psalm 3:3; 5:12; 28:7; 33:20; 144:2). David, on his part, chose a staff, a sling and five smooth stones with which to defeat Goliath, but one stone was enough (I Sam. 17:40).

When the Philistine giant of Gath saw young David approach, he was offended. Did the Israelites consider him a dog, he asked, that could be beaten with a staff? He cursed David in the name of his false gods and promised to feed David’s flesh to the beasts and the fowls. This huge, hulk of a man arose and began to slowly approach David. But “David hastened, and ran toward the army to meet the Philistine” and took out his sling and a stone and, with the precision matching that of any Benjamite sling, sunk the stone in the giant’s forehead (I Sam. 17:49). When the Philistines saw that their champion had expired, they took to flight, David leading the pursuit.

The women of Israel, overjoyed at their deliverance from the oppression of the Philistines, began to praise David. “Saul has slain his thousands, and David his ten thousands,” they sang, to the great displeasure of King Saul. It was from that point on that Saul began to eye David and seek ways to rid himself of this perceived enemy (I Sam. 18:8,9). But the Lord was with David and caused him to prosper (I Sam. 18:12). David was made king over Judah and ruled from Hebron when he was thirty years old for seven years and six months (II Sam. 2:1-7; 5:4), and then made king over all Israel over which he ruled till he was seventy years old (I Kings 2:11; I Chron. 29:27).

Though David was a man after God’s own heart, he was not perfect. Three great transgressions mar his great example. First, there was the sin with Bathsheba. David liked women, just as his son by Bathsheba would as well. But David gave in to unlawful desires and it began a downward spiral in his life. Second, David sinned in numbering the people. David apparently did not trust God enough at this time. And finally, what could be David’s greatest failure was his lack of parental guidance. Amnon attacked his sister Tamar, Absalom killed his brother Amnon and attempted a coup, ousting David and going in to his concubines, and Adonijah attempts to take over from David. David never once displeased Adonijah, and he may well have treated his other children similarly (I Kings 1:6). David’s family was fraught with all manner of problems.

The great glory of David, however, rests not in any great deeds but in his relationship to the Messiah. The Christ was the seed of David (Rom. 1:1-4). God had told David that when he slept with his fathers in the grave that God was going to raise up his seed after him and His throne would be everlasting, as would His kingdom (II Sam. 7:12,13). David’s psalms describe the glorious resurrection of the Christ and the establishment of the Messiah’s kingdom (Psalm 1; 16). All of these prophecies ultimately find their fulfillment in Acts 2 and the establishment of the church of Christ, the tabernacle of David (Acts 15:16).

Eric L. Padgett

SAUL

There is, perhaps, no better way to begin to describe Saul, son of Kish, except in the words of David upon Saul’s death: “How are the mighty fallen!” (II Sam. 1:19). Saul had great promise as a leader of God’s people. He was the first king of the new, Jewish monarchy, chosen by the Lord Himself (I Sam. 9:16). David often described him as “the Lord’s anointed” (e.g., I Sam. 24:10 26:9, 11, 16), as did Samuel (I Sam. 10:1). Physically, he was an impressive man, literally standing head and shoulders above every other man in Israel (I sam. 9:2). Though Saul downplayed it to Samuel (9:21), he was the son of a mighty man of power (9:1).

In the beginning, he was reluctant to become king, even to the point of “hiding among the stuff” (I Sam. 10:22). However, a short time after he was anointed king, he moved with great purpose and rallied the children of Israel and defeated the Ammonites so badly that there was not two of them left together (I Sam. 11:11). Saul had had his detractors. When he was first anointed king, some had spoken despairingly of him and did not honor him with presents (10:27). But now, after his impressive leadership against the Ammonites, all Israel came to Gilgal and renewed the kingdom there (11:14). While the people wanted to kill Saul’s detractors, he compassionately spared their lives and focused instead on the fact that this was the Lord’s victory (11:13).

But this humility and trust in God soon gave way to pride and trust in his own sword. The first crack in his character showed when Samuel was just a little late for an appointment with Saul in Gilgal, and the Philistines were gathered en masse and poised to attack at Michmash (13:4,5,8) and Israel was seemingly losing their trust in Saul and fleeing to the mountains, caves and pits (13:6). Saul became weary in waiting and proceeded to superficially present offerings to God (13:9). No sooner was this done that Samuel appeared and reproved Saul for his presumptuous actions (13:11). In what was to be the first in a series of character trait flaws, Saul blamed others and never took responsibility himself. Saul blamed his actions on Samuel being late and said “I forced myself” to act (13:11,12).

Even though Saul reigned for forty years, and this event was early during that period, yet it signaled the beginning of a downward spiral in Saul’s life that eventually ended in his death. Samuel told Saul, “Thou hast done foolishly: thou hast not kept the commandment of the Lord” (13:13). Had Saul had kept God’s commandments, God would have established his kingdom upon Israel forever, but now his kingdom would not continue. God’s promises of blessings are always conditional upon obedience.

Saul committed yet another foolish act during the battle with the Philistines when he commanded his men not to eat any food till the evening, until he had been avenged of his enemies (14:24). This oath had repercussions that affected even his own son. First, it greatly distressed the men of Israel for they were faint from lack of sustenance (14:31). It further hurt God’s people because when the battle was concluded, they took of the spoil and ate the flesh with the blood, they were so famished (14:32). Finally, because Jonathan, his son, had not heard this command, he naturally took of some honey that he found on the ground while fighting and it gave him energy to continue. However, Saul wanted to slay his own son for breaking an oath for which he had no knowledge and which, to begin with, was unwise (14:44). It was only through the intervention of the people that Jonathan was saved (14:45)

Saul continued his downward spiral when, after being given a charge by God to utterly destroy the Amalekites, he spared “the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them” (15:9). When confronted by Samuel about this, he returned to his favorite weapon–blame someone else. Saul said it was the people who took the spoil to save it to sacrifice to God (15:20,21). Obviously, as king, Saul had a hand in this, as well (15:9). Samuel informed Saul that the LORD does not have as great delight in burnt offerings and sacrifices, “as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king” (15:22,23). God was going to strip the kingdom from him and give it to a man after God’s own heart.

Samuel gives the key to understanding the change that occurred in Saul. Samuel said that initially Saul was little in his own sight (15:17). At the first, Saul was humble and obedient to the Lord. He hid from the spotlight leadership. He downplayed his own beginnings (9:21).  He was magnanimous to those who despised him (10:27). He did not feel compelled to boast about his being chosen as king to his uncle (10:16). After he was chosen and anointed and the people cheered, he went back home (10:26). He was even filled with the power of the Spirit of God and prophesied (10:10). But with a little power, Saul began to think more highly of himself than he ought. He began conscripting people to be warriors and he began disregarding God’s commands.

By the time David is introduced into the narrative, Saul is well on his way to madness. When the women begin praising David more than Saul, it is too much for him to bear and he spends the rest of his life trying to destroy David and regain his legacy, if not for himself, for his son Jonathan. His attempts at destroying David are continually thwarted by his daughter, by his son, by the priests and especially by God. God had great plans for Saul but Saul’s lust for power grew out of control and ultimately ended in his shameful demise (I Sam. 31:8-10). How are the mighty fallen!

Wherefore let him that thinketh he standeth take heed lest he fall (I Corinthians 10:12).

Eric L. Padgett

RUTH

Ruth lived during the time of the Judges of Israel (Ruth 1:1). This was an unusually turbulent time with much war and bloodshed and ungodliness (Judges 17:6; 21:25). Yet the endearing story of Ruth stands out like an oasis of peace and calm in the midst of this desert of chaos. She stands out particularly for her great, abiding love, her strength of character and her humble virtue (Ruth 3:11). She was not a queen like Esther, nor a prophetess like Deborah, nor even a Jewess, and yet she possessed several characteristics which guarantees her place in the history of Salvation.

There were several periods of famine and want in these times, occasioned by either natural causes or by oppression (e.g., 6:1-6). Perhaps the story of Ruth falls into one of these periods when Israel had sinned and God had sent the famine as a warning (Deut. 11:13-17). In any event, it was during one of these periods when Elimelech and his wife, Naomi, fled to Moab to find food, presumably until the famine was over. While there, Naomi meets with the tragic death of her husband, followed by the untimely death of her two sons Mahlon and Chilion, who had both married Moabite women. The circumstances surrounding the marriages is unknown, but the family’s sojourn turned into a ten years’ stay (1:4).

Ruth and Naomi

The Moabites were descendants of Lot (Gen. 19:37). Since Lot was the nephew of Abraham, the Moabites were distant relatives of the Jews. Because of this connection to Lot, the Lord would not suffer Israel to distress them nor would He give their land as a possession to Israel because He had given it unto the children of Lot (Deut. 2:9). However, while they were from the same stock they were still very different. The Moabites are referred to in scripture as the people of Chemosh (Num. 21:29). The Moabites also, under Balak, attempted to curse Israel through Balaam and succeeded in causing Israel to sin at Baalpeor (Num. 25:1-3).

It seems somewhat strange, then, that Elimelech would seek refuge in the land of Moab. If the famine that hit the land was due to an enemy, perhaps they did not attack Moab and this was where the food was. Nevertheless it would appear that this Moabitess named Ruth had not only been a good wife to Mahlon (Ruth 4:10), but equally a good daughter-in-law to Naomi. Ruth, in spite of all the odds against her, was willing to accompany Naomi to her homeland, leaving her own people and culture and gods (Ruth 1:16). Back in Bethlehem, Ruth willingly worked with her hands to provide for and take care of her mother-in law Naomi and herself (Ruth 2:2,7). Her care for Naomi was known among the people for Boaz tells her that he has been made aware of all she had done for Naomi (2:11). Ruth’s love for Naomi was obvious, palpable and enduring.

Ruth and Boaz

Boaz was of the family of Elimelech and so was a kinsman to Naomi (Ruth 2:1-3). He was a successful man, described as a “mighty man of wealth” who had fields which his many servants worked (Ruth 2:1). Clarke mentions that some identify Boaz as one of the Judges of Israel, though this is never stated and is not suggested by any obvious fact. He was, however, a God fearing man for his greeting indicated his faith (Ruth 2:4) and his speech revealed a trust in Jehovah (e.g., Ruth 2:12). Not only did Boaz love the Lord, but he treated his workers fairly and with dignity. Boaz also followed the law for while he was a kinsman, he recognized that there was another kinsman nearer than he who would have first opportunity to perform the service (Ruth 3:12; Deut. 25:5-10).

Boaz noticed Ruth immediately (2:5). He was particularly kind to her, especially upon learning that she came back with Naomi, with whom he was related (2:6). He blessed her by allowing her to stay close to his workers and permitting her to gather whatever they left behind. He instructed his men to leave some behind on purpose (Ruth 2:13-18). Ruth’s seemingly unusual and forward method of approaching Boaz suggested that she recognized Boaz’s affection for her but saw that he was timid about making his own feelings known explicitly. The delicacy yet innocence of the situation permits us to surmise that the feelings each felt for the other were always just below the surface. That Boaz immediately accepted Ruth’s request further strengthens the notion that he was of a willing mind, if only the legal obstacles of another kinsman redeemer were removed (Ruth 3:11,12).

Ruth and Christ

The story of Ruth is beautiful in its own right and yet there is a deeper, more powerful purpose found therein. After Ruth and Boaz marry and conceive, Naomi’s companions exclaim: “Blessed be the Lord, which hath not left thee this day without a kinsman…and he shall be unto thee a restorer of life…” (4:14,15). The word “kinsman” is translated from the Hebrew word goel which means to redeem and implies to be next of kin. Under the Law of Moses, it was the duty of the nearest relative to redeem (goel) land that was an individual’s inheritance, if the individual could not do so himself (Lev. 25:25-28). The kinsman must redeem (goel) one who was sold into slavery (Lev. 25:47-40).

The child born to Ruth and Boaz was Obed, the father of Jesse, the father of David (4:17). David’s seed is the Christ (Matt. 1:1,5; Rom. 1:3). Christ is our elder brother (Heb. 2:11; Rom. 8:29; John 20:17). He came to redeem His people (Luke 1:68) from the curse of the law (Gal. 3:13) and from all iniquity (Tit. 2:14) through His own precious blood (Rev. 5:9) that we might receive the adoption of sons (Gal. 4:5). He is the Angel which redeemed Jacob from all evil (Gen. 48:6). He is the Redeemer, the Holy One of Israel (Is. 54:5). He is the Redeemer that turns ungodliness away from Jacob (Is. 59:20; Rom. 11:26). Job said long ago, “I know that my redeemer liveth, and that he shall stand at the latter day upon the earth” (Job 19:25). He is our Near Kinsman Redeemer.

Eric L. Padgett